Epistula Ps. Titi, see ibid. For the expression ami 25 There is no parallel in Doctrina.
3.1-6 of the warning. This much is introduction.
■ 3 The next verse contains the second teknon saying.25 It warns against lust, meaning, as the continuation shows, sexual libido. The psychological warning (including the reason for it) corresponds to the preceding example: sexual desire leads (leads astray, one would say) to ■ 2 The first example begins only with v. 2.18 This is an admonition against wrath: pr) yivov opyiAoq,19 ddpyel yap20 r) opyr) irpdq top tpovov (first warning and reason).
Odr/yel insinuates the "psychological" considerations: a supposedly harmless passion, quickly passing, in fact
"leads" one in a direction whose end is murder and death dealing.21 The problem of "righteous anger" is not discussed. Matt 5:21-22 is not the source for this text but rather a (certainly more radical) parallel to the idea expressed here. In the (stylistically compatible) second warning, dpyiXoq ("angry person") is varied with fijAcorijg ("zealot," here sensu malo),22 epLOTLKoq ("quar relsome"), and dvpuKoq ("hot tempered").23 In accor dance with the style, the warning appears with a reason:
■Koppeia ("fornication"). The background of this warn ing is found in contemporary Jewish traditions observed particularly by pious, enlightened circles.26 The second warning replaces e-Ki§vpr]Tr}q21 with aioxpoAoyoq and viprjAotpftaApoq. AioxpoAoyoq is someone who likes to tell dirty jokes.28 r7\J/r)A6<p$aApoq29 is one who lifts up the eyes; as the context indicates, this does not refer to pride but to lechery.30 The word is explained by T. Iss.
7.2: ovk eiroppevoa ev pereupLopci dcpdaApwp pov ("I did not commit lewdness in the lifting of my eyes").31
€K yap tovtup airaPTWP (popcn24 yewtivTat ("For from all of these flow murderous acts"), revvaotial insinuates the same psychological considerations as ddpyelv in the first warning.
24 Doctrina reads irae nascuntur ("angers are born"), which is certainly bad. One would expect something like homicidia nascuntur.
25 There is no parallel in Doctrina.
26 Niederwimmer, Askese, 27-28.
27 Here sensu malo; cf. Prov 1:22, rrjq ufipeaq opreq enPvpriTaL ("Being desirers of violence"). Close to the meaning of €mdvpr)Tr)q in Did. 1.3 are Num
11:34 (6 Aaoq 6 €mdvpr]Tr)q) and 1 Cor 10:6
(erudvprjTai kukup). Constitutions has, perhaps as allusion to the latter passage, eradvpriTriq Kauccp.
28 AioxpoAoyoq is a rare word: cf. the parallels in Canons, Epitome, and Apostolic Constitutions. Lampe does not have the word. LSJ and BAGD, s.v., refer to Pollux Onomasticon 6.123 (Bethe, 34) and 8.80-81
(Bethe, 126-27). More common is aioxpoXoyLa, e.g., in Col 3:8; Did. 5.1.
29 The word is found only here and in the parallels in Canons and Epitome. Cf. BAGD, s.v., referring to Script. Physiogn. 1.327.2 (ed. Foerster) (ei Se inf/r}Xoi opreq oipdaXpoi). Constitutions has pppoydaXpoq.
The word v\f/r]X6ip^aXpoq is characteristic of the language of the tractate. Knopf (Lehre, 14) unneces sarily suggested a corruption of the text.
30 Cf. BAGD, s.v.
31 Cf. also oil TtAaparai pereupiapolq dtpdaXpoip ("nor is he led astray by visual excitement"), T. Benj.
6.3; Gen 39:7; pereapiopop 6<pdaXpap prj Suq pot Kai emdvpLap aitoaTpeij/op a7r' epov ("do not give me haughty eyes, and remove evil desire from me"),
Sir 23:4b-5a; Ttoppeia yvpacKoq ep pereapLopoiq opdaXpap ("The haughty stare betrays an unchaste
("from an evil man and a lying man"; the last word in rasura). For the original text see above, p. 11 n.
69. For the question of a possible quotation in Epistula Ps. Titi, see ibid. For the expression ami rtaproq (repay paroq) rropiqpov, cf. Job 1:1 LXX;
1 Thess 5:22, and (more distantly) aioxptip S' epyup d7rexecr#at in Ps.-Phocyl. 76 ("abstain from shame ful deeds"; cf. Sib. Or. 2.145'F).
18 The absence of the apostrophe here is explained by the fact that the introduction and first saying were apparently felt to be a unit.
19 P has opyetXoq. For opyiXoq, cf. Ps 17:49; Prov 21:19, and elsewhere; Titus 1:7; see also Hermas
Man. 12.4.1.
20 P has etreiSt) obrqyei (probably incorrectly) rather than bbrjyel yap (H, Canons, Epitome). The text of Doctrina reads: quia . . . ducit. . . .
21 On this subject (admonitions about the destructive consequences of bitter wrath, with some psycholo gizing considerations), cf. T. Dan 1-6 (although the word here is ftvpoq). Wis 10:3 recalls the example of Cain. For the whole, see Erik Sjoberg and Gustav
Stahlin, "dpyri ktX.," TDNT 5 (1967) 413.
22 The pejorative sense appears only here in our litera ture. ZfjXoq in the negative sense is found in Acts
5:17; 13:45; Rom 13:13; 1 Cor 3:3; 2 Cor 12:20; Gal 5:20; Jas 3:14, 16; Hermas Sim. 8.7.4; and very fre quently, indeed as a key concept, in 1 Clem. (3.2, 4;
4.7-8; etc.).
23 Both these last appear only here in our literature.
Cf. Apostolic Constitutions; BAGD, s.v. Wengst (Didache, 68) decides, with Canons, for ftvpubrjq.
one should read ppbe deXe avra fiXenetp, ppbe The second reason replaces Ttoppeta with pocxtlou
("acts of adultery").
(XKOveiP.38 With the sharpened emphasis that one should not only not do such things but not>even pay attention or listen to others who engage in such prac tices, the text does abandon its set literary schema; but by that very fact it emphasizes the special importance of this warning. Ek yap tovtwp aitocptwp eibcpXoXarpia yepparai ("from all of these idolatry is spawned") gives the concluding, second reason, in harmony with the style adopted throughout.39
■ 4 The third saying32 warns against various forms of pagan superstition. They are definitely not harmless; instead, they lead directly to idolatry. An oiwPoaKOTtoq^ is someone who understands the "art" of making predic tions from a bird's flight or call. EibwXoXaTpta here has the general sense of "service to idols, superstition." The reference is to the religious practice that is contrary to Old Testament and Jewish faith in God. In the second warning, three other forms of pagan superstition are condemned: pr\be (sc. yipov) eiraotboc; (the "enchant er"),34 ppbe p.a.drjpLa.TLKbq?'b (the astrologer, the "reader of stars"),36 prjbe itepuiocdaLpup (referring to someone who performs a magical work of expiation).37 After this,
■ 5 The fourth saying warns against lying.40 The idea that lying leads to theft41 establishes a surprising connec tion. It is possible that \pevopa42 here refers not so much to lying in the narrow sense as to dishonesty in the broader sense: deception, betrayal, treachery,43 just as wife"), Sir 26:9; Ps. Sol. 4.4a; CD 2.16; 2 Pet 2:14. In connection with idolatry: Num 15:39; Ezek 6:9; IQS
TtpoeutoPTeq ("how many astrologers [are dead] after making a great parade of predicting the deaths of others"); Sextus Empiricus Adv. Math.
4.34 (Mutschmann and Mau, 3.140); 5.2 (141), dAAa 7rpoq yeve'&AtaXoyiav, rjv aepporepotq koopovpreq dvopaotv oL XaXbalot paflppaTtKovq xai aoTpoXoyovq cupaq avrovq apayopevovotp ("the casting of nativities, which the Chaldeans adorn with more high-sounding titles describing them selves as 'mathematicians' and 'astrologers'"); mathe maticus in this sense is found, e.g., in Tertullian
Apol. 43.1 (CChrSL 1.158); Adv. Marc. 1.18.1
(1.459); Idol. 9.2-3, 8 (2.1108).
37 neptKadaLpetp is metaphorical here, namely, in the ritual sense. Perhaps the author of the tractate is dependent, at this point, on Deut 18:10 (suggested by W. L. Knox, "ireptKadaLpap (Didache iii, 4)," /7.S'
40 [1939] 148): ovx tvpedpoeTat ev ooi Treptnadatpup top vlop avrov rj Tr)p dvyaTepa av1.6. The opposite is described in T. Benj. 8.2: 6 exw htavotav nafiapav ev dydnrri oi>x opa ywalna eiq
Ttopvetav ov yap exct ptaopov ev naphta, otl avairaveTat ev avra to itvevpa tov Beov ("For a person with a mind that is pure with love does not look on a woman for the purpose of having sexual relations.
He has no pollution in his heart, because upon him is resting the spirit of God").
32 The beginning of this verse has no parallel in Doctrina apostolorum. See above, 33 BAGD and LSJ, s.v. See esp. Philo Mut. nom. 202 (of Balaam); Spec. leg. 1.60; 4.48 (mantic arts, among others); LXX has oitevtopoq (Gen 44:5, 15; Num
23:23; Sir 34:5), oiuvtopa (1 Sam 15:23; Jer 14:14; 34:9); oiavoq (Num 24:1), and oiuptpeodai (Gen
30:27; 44:5, 15; Lev 19:26; Deut 18:10; 1 Kgs 21(20):33; 2 Kgs 17:17B; 21:6; 2 Chr 33:6); cf. oluPOOKOirelp, Josephus Ant. 18.125.
34 BAGD, s.v. Eiraotdoq in place of eirahoq is frequent in LXX; Philo Migr. Abr. 83 (with ipappaKevrat);
Sib. Or. 3.225, ov pavTetq, ov ipappanovq, ov ppp eiraotbovg ("nor seers, nor sorcerers, nor soothsay ers"); Irenaeus Adv. haer. 2.32.5 (SC 294.342): incantationes. Cf. Epictetus Dissertationes 3.24.10
(metaphorically, of philosophers). The Philadelphia stele knows the prohibition [pi] C7tui.]5cQ irop-qpdq
...[pi]] (pLXrpop (SIG 3.985,11. 18-20, p. 117).
35 Doctrina recommences here: Noli esse mathematicus neque delustrator. . . .
36 BAGD, s.v. MctdppaTtKoq in this passage does not refer to the scholarly mathematicians of the time but to astrologers. For this meaning, cf. BAGD, s.v.; and LSJ, s.v., 2b. For special usage: Philo Mut. nom.
71; Marcus Aurelius Meditations 4.48.1 (Haines, 92), irooot 8e padripaTtnoi dXXav fiavaTovq aq tl peya tov ev Trvpi ("No one shall be found among you who makes a son or daughter pass through fire"). In that case our text (as shown by the omission of tor1 vLov aiiTov) would have changed the sense into "a prohibition of a superstitious rite of purification"
(ibid.). The Constitutor reinserted top vlop oov, recalling Deut 18:10; but it seems to me unclear exactly what concrete action he wishes to forbid.
Knox (ibid.) thinks of a prohibition of circumcision.
38 H has only avTa pAeiretP. A ppde otKovetp has been omitted, as the Georgian shows; so do the parallel versions: aiira idelv (.Epitome eldevat) pphe dnovetp, Canons, Epitome, and ea videre nec audire,
Doctrina. See Niederwimmer, "Textprobleme," 123.
39 This appears to have been omitted from Doctrina.
One should add something like: de his enim omnibus vana superstitio nascitur ("From such things as these does empty superstition arise").
3.1-6 kXottti can have similar meanings.44 From this point of view the terms \pevaTr)q/\pevapa and kAottyi approxi mate one another. In the second warning, \J/6VOTr)q is replaced by (ptXapyvpoq and nevobo&q. The vice of (ptXdpyvpoq45 can lead to theft; but what the nevobo^oq46 (the ambitious, the vainglorious, the boaster) has amples in Exodus 15-17 and Numbers 14-17. Instead, there is a general warning against grumbling, because it leads50 to /3Xao<pr)pLaL ("acts of blasphemy").51 In the second warning, yoyyvaoq is varied by avdabpq, "selfsatisfied,"'2 here probably in the special sense of "arro gant," and Trovrjpoippwv, a hapax legomenon53 whose meaning is nevertheless clear: to be intent on evil, to give voice to a wicked intent. The stylistically regular conclusion is found in the expression: Ek yap tovtwp airavTwv (3Xao(pr)pLaL yevvuvTat ("from all these blas phemies are spawned"). to do with uXoirai is hard to guess. Ek yap tovtwv aitavTuv KXo-jral yevvwvrai ("from all of these theft is spawned") makes up the conclusion, in accordance with the style.
■ 6 The fifth and last of the teknon sayings warns against muttering or "grumbling" about the way in which we are led. rbyyvaoq47 = the yoyyvoTpq,48 royyu^etv is the word in the LXX for ]1^.49 In this passage, however, there is no allusion to the central Old Testament ex
40 This passage is cited (either directly from a version of the tractate, or from the Didache) by Clement of Alexandria Strom. 1.20, 100.4 (GCS3 2.64). See above, Introduction, §2b.
41 Wengst (Didache, 70) gives eiii rpp kAottyip (with Canons).
42 Rom S:7; Hermas Man. S.5; 8.3 (here in a vice list).
For kAotuxI, see Matt 15:19/Mark 7:21; later Did.
5.1 (all in vice lists). KAoitul also appears at the end of 3.5.
43 There is a similar connection in Sir 5:14, although there the idea seems to be that the calumniator steals someone's good name. Hermas Man. 3.2
(where the liar in some sense robs the Kyrios) con tributes nothing to the understanding of our pas sage.
44 LSJ, s.v., II.
45 See 4 Macc 2:8; Philo Poster. C. 116; Gig. 37; T. Levi 17.11 (vice list); Luke 16:14; 2 Tim 3:2 (vice list).
46 Ep. Arist. 8 (SC 89.104); Philo Som. 2.105; Gal 5:26.
47 Toyyvaoq is also found in the parallels in Canons, Epitome, and Constitutions: cf. Prov 16:28
Theodotion; Herodianus Technicus, ed. Lentz, 51 Hermann Wolfgang Beyer, "pAacupppea," TDNT 1
(1964) 621-25; Otfried Hofius, "fiAa.o<pppiu.,"
EDNT 1 (1990) 219-21; fSAcicnpppia in the Apostolic Fathers: 1 Clem. 47.7; 2 Clem. 13.3;
Ignatius Eph. 10.2; Hermas Man. 8.3; Sim. 6.2.3; PAaoiprjpelv: 1 Clem. 1.1; 2 Clem. 13.1, 2 (ter), 4;
Ignatius Trail. 8.2 (bis); Smyrn. 5.2; Hermas Vis.
2.2.2; Sim. 6.2.4; 8.6.2, 4; 8.8.2; 19.3; pAdo<pppoq:
Sim. 9.18.3; 9.19.1, 3.
52 BAGD, s.v. Cf. Gen 49:3, 7; Prov 21:24 (with dpaovq); Josephus Ant. 1.189; 4.263; Titus 1:7;
1 Clem. 1.1, Ttpoaonra TtpoTtCTfj kcu otvddbp ("rash and self-willed persons"); Hermas Sim. 5.4.2; 5.1;
9.22.1,7ttoto'l pep, bvopcc&eiq be ncti av&abeLq Kal eavrolq apeoxopreq, deAopreq irdpra ytPutaxeLP
("believers, but slow to learn and presumptuous and pleasing themselves wishing to know everything"); 2
Pet 2:10b combines avddbetq with fiAaa<pppeip, but the meaning is somewhat different from that in our text (namely, an attitude of the gnosticizing false teachers): roApprai airddbecq, bo^aq ov rpepovolp f3Aa(j<pppovPTeq ("bold and willful, they are not afraid to slander"). Cf. also avdabeta in the vice list of the way of death in Did. 5.1.
53 The word occurs otherwise only in Canons, Epitome, and Apostolic Constitutions. This, once again, repre sents a word characteristic of the Two Ways trac tate. Doctrina has male sapiens.
1.213.19; Arcadius Tlepl topop (ed. Barkerus) 78 (yoyyvoooq).
48 Toyyvooq = yoyyvoTriq, ]ude 16.
49 Karl H. Rengstorf, "yoyyvfa," TDNT 1 (1964) 730.
50 Wengst, Didache, 70: ayet irpoq (with Canons). This is very improbable.
e. The "Anawim" Sayings (3.7-10)
On the contrary, be mild tempered, since those who are mild tempered will inherit the land.
Be patient and merciful, without guile, tran quil and good, holding constantly in awe the words you have heard.
You shall not exalt yourself or let yourself be arrogant. You shall not attach yourself to those who are highly placed but shall associate with those who are just and humble.
Accept as good the experiences that come your way knowing that nothing happens without God. becomes a challenge to a type of devotion that lends meaning to it: suffering is accepted with resignation, and help is awaited all the more from God.6 This attitude toward life is apparently regarded also as the ideal of the group behind the tractate, and it is characteristic that the Didachist can make the text of the source his own without any comment. Also part of the anawim piety is the quotation, ol irpaelq
K\r}poPop.r)(JOvoL tt)v yrjv (= Ps 36:11a, ot be irpaelq KXppovopriaovoLV yrjv), which is from the Old
Testament, not from Matt 5:5.7 The quotation from the psalm promises compensation: those who are now oppressed and without possessions, who in their silent humility hope in the Lord, will even tually (an eschatological hope, but not for the near future) be the possessors of the (holy) land.8
Analysis The teknon sayings end with 3.6. The section that follows in 3.7-10 is no longer structured like the aphorisms in 3.1-6; instead, it presents an independent profile1 whose content is marked by the motif of quiet, gentle humility as a way of life. These next lines (3.7-10) express an atti tude that recalls the Old Testament and Jewish piety of the anawim.2 Therefore the following section may be entitled "the anawim sayings."3 While the teknon sayings contained no parallel to Barnabas, Did. 3.7 recalls Barn.
19.4, at least in rudimentary fashion: ear) irpavq. The full parallelism then begins at Did. 3.8c.
Comment ■ 7 The section begins with the characteristic ladi be irpavq kt\. The use of irpavq represents the adoption of a key word from the Old Testament and Jewish tradition (anawim piety).4 The irpaelq are the ■ 8 Beginning with an imperative,9 this verse men tions (in a purely associative sequence) a series of goals of anawim piety: long-suffering, mercy, guileoppressed who hope in the Lord in quiet patience, without grumbling.5 Socioeconomic oppression
1 Audet clearly recognized the tradition-historical break between 5.6 and 3.7 {Didache, 508; cf. his sub sequent suggestions). He ignored the further break between 3.10 and 4.1, however, and consequently subsumed 3.7—4.14 within the same tradition-histor ical context.
2 Audet speaks (Didache, 311, and passim) of "instruc tion for the poor," but also considers 4.1-11 part of it. For the background of this passage in anaiuim piety, see Audet, Didache, 316, and frequently else where. The key word irpavg in the LXX frequently represents Ui?: Friedrich Hauck and Siegfried
Schulz, "irpavg," TDNT 6 (1968) 647-48.
3 The connection with what precedes it is associative, but e contrario (cf. Knopf, Lehre, 16): the last teknon saying (v. 6) forbade grumbling. The opposite atti tude is irpavTrjg, which leads its life in quiet humili ty before God (Hauck and Schulz, "irpavg," 647).
4 The use of irpaelg in Did. 15.1 (didachistic) is char acteristically different.
5 Cf. Hauck and Schulz, "irpavg," 647. Barn. 19.4d: earj irpavg, ear/ rjavxcog ("you shall be meek, you shall be peaceful").
6 "Above all when one has begun to make this hum ble condition a humility of the heart" (Audet,
Didache, 316).
7 Muilenburg (Literary Relations, 97) suggests the con trary.
8 Doctrina: possidebunt sanctam terrain ("they will pos sess the holy land"). This may be original. Canons leads rr)v fiaoiXeLav rusv ovpavUv (Epitome: rov fteov) ("the kingdom of heaven [of God]"). This is certainly secondary.
9 r'ivov = lade (as in 3.7): BDF, §98; BDR, §98 (3). Cf. ear? in Barn. 19.4. For the shift between adjective
()laKpodvpog ktA.) and participle {ipepuv) after yi-
3.7-10 for] impudence, superciliousness, boldness; do not be self-important!"20 Verse 9b, with ov KoXXrjbhrioeTai ktX., warns the pious against toadying to the powerful and influential. A pious person does not belong in such company. Instead, such a one should seek the society of the anawim (it is probably they who are considered the b'iKaioi and Tairerpor).
Piety is also evident in one's choice of companions. lessness, quiet, goodness.10 Nothing is surprising here except the subsequent warning: Kal rpefxuv rovq Xoyovq 8td rravToq11 ovq rjKOvoaq.1This reso lution reminds us that the text of the tractate is here influenced by Isa 66:2b: Kal eiri rlva emjSAe^co aAA' r) eiri top Taireivov Kal jovxiop Kal rpepoura rove Xoyovq juov ("To whom will I look but to the humble and contrite in spirit, who trembles at my words").13 The reference here is to the A0701 tov
§eov, which the pious hear with fear and trem bling.14
■ 10 The next verse21 takes up a special problem: the humble and pious person not only accepts every thing that befalls him or her22 without grumbling
(.Dominus dedit, Dominus abstulit . . . sit nomen Domini benedictum: "The Lord gave, and the Lord has taken away . . . blessed be the name of the Lord"), but regards the adversity that comes his or her way as something good, even if (as we may reasonably expand the thought) he or she does not understand the meaning of this fate. In any case, it is true that ■ 9 In this verse15 are grouped some admonitions marked by the ideal of TaireLVOf>poovvr) ("humil ity").16 Cf. Rom 12:16 (although the text is not at all dependent on the Letter to the Romans). Ovx v^utoecq17 oeavTOP warns against arrogance and conceit.18 The next expression is striking: ovbe bwoeiq rrj \f/vxV oov dpdooq19—something like "do not give your soul (mind, feelings) [the opportunity gloss. See Giet, L'Enigme, 96, 139.
16 It is possible that these are two couplets in parallelismus membrorum (cf. Schaff, Church Manual, 96): ovx vpdoetq aeavrov vov, cf. again Barn. 19.4 (ecu? irpavq, ear/ rfavyroq, ear] rpepav . . .): BDF, §353 (7); BDR, §353 (10).
For yivov with the participle, cf. BDF, §354; BDR, §354(1).
10 Doctrina has a short text that is certainly defective:
Esto patiens et tui negotii, bonus et tremens omnia verba quae audis. Wengst (Didache, 70) offers: ycvov paKpodvpoq Kai eXerjpw, aKaKoq Kai povxioq, ayaftoq Kai rpepav rovq Aoyovq ovq rjKOvoaq. ovbe duaecq rrj pvxv oov dpaaoq. oil KoXX-qdqaerciL r) fvxv oov pera vfqXHv,
/ aAAa pera diKalav Kai raiceivUv avaorpaq>r\OTl17 H reads vfuoei [sic], which must be emended to vpaoecq.
18 T. Jos. 17.8; Matt 23:12; Luke 14:11; 18:14; Hermas Man. 11.12; Sim. 9.22.3.
19 Qpdooq (and ddpooq) are found in classical litera ture both sensu bono and sensu malo: cf. LSJ, s.v. In this passage it is sensu malo. Cf. 1 Clem. 30.8 (with avdabeca and roXpa); cf. also dpaovrqq in Did. 5.1.
20 BAGD, s.v., compares this to Diodorus Siculus Bibl.
Hist. 5.29.3, although Oldfather's edition (3.172) 11 FI, after rovqXoyovq, reads Sui iravroq. This phrase is absent from Barnabas, Canons, Epitome, and Doctrina apostolorum (which does have omnia verba). It is also absent from Const. 7.8.3 (although it was probably part of the original text in 2.1.5). Cf.
Funk, Didascalia, 1.33. It is uncertain whether the source of 2.1.5 (the Didascalia) also read bearravroq; see above, Introduction, §2c. In Synt. doctr. 4.1 and in Fides patr. 8 {PC, 28.1641D) it reappears, although these texts can scarcely be directly dependent on the Didache. See above, Introduction, §6a.
12 Barn. 19.4: car? rpepav rovq Xoyovq, ovq rjKOvoaq ("you shall tremble at the words that you have reads to ddpooq [sic] rrjq fvxVQ21 Verse 10/-Barn. 19.6c.
22 Ta ovpfiaivovra ooi evepyqpara-. Doctrina correct ly explains this as Quae tibi contraria contingunt. The use of the word evepyripa in this sense is unusual.
Cf. also in Barnabas, Canons, and Epitome. The Constitutor replaced it with rcadq ("sufferings") and Trepiordoeiq ("afflictions"). heard").
13 The Isaiah quotation is also in 1 Clem. 13.4.
14 Cf. Acts of Paul and Thecla 6 (Lipsius and Bonnet, 1.239). Knopf (Lehre, 16) incorrectly asserts that this concluding warning "again clearly [shows] that the writing is intended for neophytes."
15 Verse 9a/Barn. 19.3a; ovbe buoecq KrX./Barn. 19.3
(end); ov KoXXrjdijoeTcn KrX./Barn. 19.6b; Doctrina has, after non altabis te, the additional clause nec honorabis te apud homines. This is probably a later
arep fieov ovdev yiverai ("nothing happens with out God"). at (Sir 2:4a);24 "All that is, he governs according to his plan, and without him nothing occurs" (IQS 11.11); b. Ber. 60b (Str-B 3.256). For Christian parallels, see
Matt 10:29 par. Q; Acts 27:34b; role; dyarruoLU tou deov Txavra ovvepyel elq ayerdov, rolq Kara trpodeoLv K\r)Tolq ovenu ("all things work together for good for those who love God, who are called accord ing to his purpose," Rom 8:28); Ps.-Clem. Horn. 2.36.2
(GCS2 1.50); Rec. 1.21.4 (GCS 2.19); Propterea docet nos scriptura divina omnia quae accidunt nobis tamquam a deo illata suscipere, scientes quod sine deo nihil fit ("the divine Scripture teaches us to accept all things that happen to us as if they were brought about by God,"
Origen De princ. 3.2.7 [GCS 5.255]);25 Mpdev rdu ovp.fia.Lv6vTa>v xwpt? av yeveodat deov Tte-neladai xpyy elf at de ayaftct irapavrov Ttaura k&u dXyeiva
In these admonitions the ideal of the group is sketched in a few strokes: it is not the condition of the wealthy and influential but that of the poor and exploit ed, if, and to the extent that, their condition is associat ed with an attitude of humble submission to God. Then is given to these, and especially to these, the great promise: the inheritance of the land. Submission and hope are founded on the unimpeachable certainty that fate is governed by God, and therefore it can only serve to benefit the pious.
Excursus:The Ideal "Accept Whatever Comes" r/ ("it is necessary to believe that none of the things that happen takes place without God; and that all that comes from him is good, even if it be painful,"
Dionysius of Alexandria [?] in John of Damascus Sacra parallela 33 [PG 96.320A]);26 TrLarevuv oti ovbev avev rqq irpovoiotq tov deov yiverai ("believing that nothing takes place apart from the providence of God," Dorotheus Doctrina 13.1 [PG 88.1761B]);
Tlavra rd enepxopeud ool uq ay add npoodexov, iva The last aphorism (v. 10) is so general that it finds numerous parallels23 in the Stoic, biblical, Jewish, and Christian traditions. I restrict myself to a few exam ples, but in each case one should note the overall mentality that gives the idea its concrete meaning in context. From the Stoa, cf. Cleanthes Hymn to Zeus, ovde n yLyvercn epyov em xdovi aov btya, dalpov
("no work on earth takes place without you, O deity,"
SVF 1.122.11); Optimum est pati, quod emendate non possis, et deum, quo auctore cuncta proveniunt, sine murmuratione comitari ("It is best to suffer what you cannot change, and commit yourself to god, who is the author of all things, without complaint," Seneca
Epistulae Morales 107.9 [Gummere, 3.226, 228]).
Jewish parallels include: irdv, o eau eTraxdij am, 8e%- 6 OKOiroq rfjq Tlpovotaq elq evdpeorov avrij T:\-qpudij eni ooi, tckvov pov ("Accept everything that comes upon you as good, so that, my child, the aim of provi dence might be fulfilled in you in a way pleasing to her," Ep. 3 [1840C]).27
23 Cf. Windisch, Barnabasbrief 399-400.
24 Windisch (Barnabasbrief, 400) wished to derive the expression in Barnabas from Sir 2:4.
25 It has occasionally been suggested that Origen is here quoting the Didache. See above, p. 8 n. 39.
26 This is not a quotation from the Didache. See above, p. 8 n. 41.
27 This is introduced by /card rdf Xeyovra ("according to the one who says"). For the question of a possible
Didache quotation, see above, Introduction, §2b.
4.1-11
f. Rules for Life in Society (4.1-11) 1 My child, you shall be mindful day and night of the one who speaks to you the word of God.
You shall honor him as the Lord, for at the source of proclamation of the lordship [of the Lord], the Lord is there.
2 You shall seek out the countenances of the holy persons every day to find support in their words.
3 You shall not cause division; instead, you shall reconcile those who quarrel. You shall judge justly. You shall not show partiality in calling people to task for their faults.
4 You shall not show doubt whether [something] will be or not.
5 Do not be the sort of person who holds out his hands to receive but draws them back when it comes to giving.
6 If you have [something] through the work of your hands, you shall give [it as] redemption of your sins.
7 You shall not hesitate to give, and when you give you shall not grumble, for you will know who the paymaster is who gives good wages.
8 You shall not turn away anyone who is in need; on the contrary, you shall hold everything in common with your brother, and you shall not say that anything belongs [only] to you, for if you [pi.] are partners in what is immortal,
[should you not be so] all the more in things that perish?
9 You shall not withhold your hand from your ^ son or your daughter, but shall teach them reverence for God from their youth.
10 You shall not give a command in bitterness to your slave or your maid, those who hope in the same God [as you], lest they stop rever ing the God who is over both [you and them].
For he comes not to call [people] according to their personal status but [he comes] upon those whom the Spirit has prepared.
11 As for you [pi.] who are slaves, with respect and reverence you shall be subject to your masters as replicas of God.
Doctrina has a fairly discernible structure2 whereby the obligations of the addressees are formulated according to certain social relationships (as we would now say):
Analysis Although only partially structured, Did. 4.1-11 consti tutes a kind of unit. The arrangement agrees with that of Doctrina.1 In contrast, the passages from Didache/
Doctrina are also found, as a rule, in Barnabas 19, but in a completely different arrangement. The version of the Two Ways tractate that underlies the Didache and 1 Behavior toward teachers (4.1-2) 2 Behavior within the community (?) (4.3-4)
3 Behavior toward the poor (4.5-8) 4 Behavior toward one's own children (4.9) 1 This is true also of the Canons of the Apostles (apart al that appears in Didache 4, with minor variations, from a few additions), but the text breaks with the There is no parallel to Did. 4.5, 7, 10-11. text corresponding to that of the Didache at 4.8 (in 2 This would have been the more original, while order then in chap. 14-as I believe—to quote from Barnabas has destroyed the structure, the epilogue of the source). Epitome has the materi-
5 Behavior toward slaves, and their behavior toward their masters (4.10-11).
Only the last part (4.9-11) recalls the literary form of the so-called household codes3 (the origins and function of which are disputed in recent research),4 and only in 4.10-11 does the mutuality of admonition that is charac teristic of the "household codes" appear (although even there it is not always consistent): in v. 10 it is the KvpLOL, and in v. 11 the 8ovXol who are addressed.5 In contrast, the section 4.1-8 contains nothing that could recall the literary form of the "household code." The whole is structurally disparate.
Comment Christianization of the tractate) may have been that of a Jewish synagogue or house of study. In that case, the XaXwp ool top Xoyop rod fieov ("the one who speaks the word of God")7 may have been the scribe, the one learned in the Law, and the t6Kpops his pupil. The Christian redactors of the Jewish source can only have meant the Christian dcdaOKaXog when they wrote AaAtip ool top Xoyop tov deov. Finally, the Didachist was probably already thinking (if he gave any thought to it at all) of the Christian teachers of his own time, who, together with the prophets, form the charismatic orders in the communities.9 He will speak of them in more detail in later parts of his writing (namely, in 13.1-7). At this point he does not go into this subject, but in this passage he appears to have adopted the text of his
■ 1-2 The opening verses6 regulate the relationship to one's teachers. The original situation (before the 3 Cf. Ps.-Phocyl. 175-227; Philo Decal. 165-67;
Josephus Ap. 2.198-210; Col 3:18-4:1; Eph 5:221-22; Goppelt, I Peter, 162-63. Among those who have recently proposed an origin of the "household codes" in ancient economics are Dieter Luhrmann,
"Neutestamentliche Haustafeln und antike Okonomie," NTS 27 (1981) 83-97; Klaus Thraede,
"Zum historischen Hintergrund der 'Haustafeln' des NT," Pietas (1980) 359-68. Berger goes his own way in "Hellenistische Gattungen," 1078-86; and in his Formgeschichte, 135-41 (in which he presents some propositions that are, in part, contrary to those in the essay, as well as being highly complicat ed). Despite the efforts of the last few years, the whole question of the origins and development of this literary "genre" requires more clarification.
5 There is a remote similarity between Did. 4.9-11 and Col 3:21—4:1, Eph 6:4-9. This similarity can be explained, however, from their use of the same tra dition; it does not require us to suppose any literary connection, either with Did. 4.9-11 depending on Colossians/Ephesians, or with both (Didache on the one hand, Colossians and Ephesians on the other) going back to a common literary source. Audet
{Didache, 340-43) sees the relationship as closer: "In one way or another, the instruction to the poor
[referring to 3.7-4.14; see above], if not the Duae viae itself, was found at some point within Paul's environment, either in the written form that we possess or in the form it may have had in the local hidaxv" (p. 343).
6 Verses 1-2/Barn. 19.9b, 10a.
6:9; 1 Pet 2:18-3:7; 1 Tim 2:8-15, 6:1-2; Titus 2:1-10; 1 Clem. 1.3; 21.6-9; Polycarp Phil. 4.2-6.3; more remotely: Ignatius Poly. 5.1-2. The text in Barn. 19.5-7, which is frequently cited in this con nection, does not belong here, in my opinion. Note that Leonhard Goppelt (A Commentary on I Peter
[ed. F. Hahn; trans. John E. Alsup; Grand Rapids:
Eerdmans, 1993] 162-63) wanted to differentiate among the household code in the narrower sense
(Colossians, Ephesians, 1 Peter), the sets of admoni tions for "members of stations and groups within the congregation" (among which he counts the cor responding texts from 1 Timothy, Titus, 1 Clement,
Ignatius, and Polycarp), and a third group, in which he listed Did. 4.9-11 (and Barn. 19.5-7). The last group "according to form and content. . . belong to the classification of proverbial wisdom" (Goppelt,
I Peter, 163); "only Did. 4:11 takes over a 'household code tradition'" (p. 163). Cf. also p. 167, where this assignment to the proverbial literature is repeated, and Ps.-Phocylides, Tob 4:3-4, Josephus Ap.
2.198-208, and Philo Decal. 165-67 are seen as the closest parallels to Did. 4.9-11. For a critique of Goppelt's attempt at a new categorization, cf. Klaus
Thraede, "Zum historischen Hintergrund der 'Haustafeln' des NT," Pietas (1980) 359 n. 1.
4 Cf. Karl Weidinger, Die Haustafeln: Bin Stuck urchristlicher Paranese (UNT 14; Leipzig: Hinrichs,
7 Didache, Canons, Epitome, Constitutions: {top Xoyop) 1928); Martin Dibelius and Heinrich Greeven, An die Kolosser. Epheser. An Philemon (HNT 12; 3d ed.;
Tubingen; Mohr [Siebeck], 1953) 48-50; James E.
Crouch, The Origin and Intention of the Colossian Haustafel (FRLANT 109; Gottingen: Vandenhoeck
& Ruprecht, 1972); Wolfgang Schrage, "Zur Ethik der neutestamentlichen Haustafeln," NTS 21 (1975) tov deou; Barnabas: Kvpiov; Doctrina: domini dei.
8 Canons: t£kpop (Wengst, Didache, 72); H: t6kpop pov; omitted in Doctrina, Epitome, Constitutions.
9 Harnack, Lehre, 14; idem, "Prolegomena," 54-55:
4.1-11 source unchanged, without sensing any incompatibility with what follows in 13.1-7.
Didache text means that the place from which the procla mation about the KVpLOTpq of Jesus goes forth is at the same time the place of his presence. There, in the mouth of the teacher and in his teaching, the Kyrios him self is present. Thus the teacher himself should be hon ored as if the Kyrios himself were standing before you. In the word of the teacher, the Kyrios is present.19
How is the relationship of the pupil to the teacher determined? It is shaped by the fundamental command ment of piety, which in turn is concretized in two ways: the pupil shall continually keep the teacher in mind,10 and shall honor him11 like the Kyrios himself.12 The addi tional uq Kvpiov refers apparently to the Lord Jesus.13
The command Tiptoetq 5e avrov (i.e., tov XaXovvTa ool tov Xoyov tov fteov) cog Kvpiov ("You shall honor him as Lord") is given its foundation in v. lc:14 odev15 yap T) KvpiOTpq AaAetrat,16 e/cet Kvptoq €otlv. This language of the phrase is unusual, but it is easily under stood in context. KvpvoTpq ("lordship")17 here probably refers to the characteristic of Jesus as KvptoqX8 Thus the the reference is first of all to the apostles, prophets, and teachers, secondarily to bishops and deacons.
So also Drews, "Apostellehre," 262; more cautiously Knopf, Lehre, 16 (who does not think that the apostles are included). But in l.lff. the Didachist simply quoted the source without expressly adapting it to his own "canonical" circumstances. In the source it was probably Jewish sages who were origi nally intended. See Audet, Didache, 327.
10 He is to think of the teacher night and day (Jewish sequence), i.e., at all times (hyperbole). The formu lation piiivyoKeodai Tivoq resembles that in Heb
Epit. 9. In the version behind Doctrina and Didache, ayairqoeiq dig Kopr)v tov o<pdaXp,ov oov has been omitted. The change in the object of pcpwr/oKeodai.
(in Barnabas it is the rjpepa Kpioeoiq, and in the other versions it is the teacher) is still older than the filiation that led to Doctrina and Didache (and thus goes back to C and not to C!). It is too much to say
(as does Peterson, "Probleme," 153) that something nonsensical has entered the text thereby. This pas sage is very instructive as regards the genealogy of the Two Ways tractate. See above.
13 Both C and C1 are Christian revisions. See above.
14 Verse lc has no parallel in Barnabas. The passage comes from a later version of the tractate.
15 This odev is not to be understood as oil. Literally:
"Whence, that is, lordship is proclaimed" or "For whence the proclamation of the lordship comes."
16 Doctrina: Unde enim dominica procedunt.
17 Cf. Hermas Sim. 5.6.1.
18 If we suppose that the tractate version on which the Didache rests was still Jewish (and not yet subjected
13:7; cf. also 12:25. But we should not suppose (as Connolly, "Relation," 246, insinuates) that the Didache quotes Heb 13:7.
11 For rcpav avrov cf. 1 Clem. 21.6 (presbyter) and Ignatius Smyrn. 9.1 (bishop).
12 The didachistic passage is (despite the contrary opinion of Drews, "Apostellehre," 262; Wengst,
Barnabasbrief 65, including n. 131; and Giet, L'Enigme, 77-78) a later form (in my opinion) of the advice of the tractate on this subject. The original version can still be found in Barn. 19.9b: dyairqoetq dig Kopr)v rov oipdaXpov [cf. Deut 32:10; Ps to Christian redaction) in this passage, too, the original meaning must have been: Kyrios = YHWH; the Kyriotes = the Shekinah. According to Taylor
{Teaching, 36-37) the meaning is "the Name of the Lord" (37). But does 4.1c really go back to a Jewish version of the tractate? In my opinion, 4.1b and 4.1c are part of the (superficial) Christianization of the original Jewish tractate (for v. lc, this is also sus pected by Knopf, Lehre, 17).
19 On this subject, cf. m. 'Abot 4.12: tnto t]?"} total 16:8; Prov 7:2] oov ttavra tov XaXovvra cot tov Xo yov Kvpiov ("you shall love as the apple of your eye everyone who speaks to you the word of the Lord"), with the continuation in v. 10a: p.vr)0'dr\or) r)p,epav
Kpioeoiq WKToq koii rjpepaq ("you shall remember the day of judgment night and day"). Can. 12.1 has a mixed form: tokvov, tov XaXovvra ool tov Xoyov tov deov nod . . . dyaiTrioei.q dig Koprfv o<pdaXpov oov pvriodriori 5e avtov vvktoi koii r)pepav, rtprjoetq avTOV dig tov Kvpiov ("My child, you shall love as the apple of your eye the one who speaks to you the word of God and you shall remember him night and day; you shall honor him as the Lord"). Cf.
0'0E> (Marti and Beer, 102: "Let the fear of your teacher be as the fear of heaven"); Luke 10:1b, after ward Did. 11.2, 4 (q.v.).
someone straight shall proceed impartially.31 In any event, the Didachist drew this admonition from the situ ation within the Christian communities: every Christian
■ 2 The next verse20 also refers to the teacher: ea^pTr)aetq 5e naff qpepav21 ra npoooma twv ay Lav, tva eTcavaTraijq22 rolq XoyoLq avtcpv calls for daily contact with teachers23 in order to be enriched by their words, that is, to find in their words peace of heart.24 The expression oi ayioi ("the holy persons") can only refer
(as the final reference to their Ao/oi shows) to the teach ers: this is a striking appellation of honor for the AaAovvreq tov Xoyov tov deov.2b is required to be impartial when he or she feels it neces sary to call a brother or sister to account.32 (In Did. 15.3 the Didachist will address this question again in his own words.) Verse 4 is a famous crux interpretum: ov bipvxpoeiq, irorepov carat rj oik33 The text forbids indecision or doubt about "whether it will be or not." What that means concretely34 can no longer be determined with precision.35 The compiler of Canons offers an interpreta tion (13.2): Ev 7rpooevxv oov M1? bipvxpoeiq ("do not be double-minded in your prayer");36 so also Const. 7.11:
■ 3-4 The next verses speak of right behavior within the religious community or group—originally, perhaps, of right behavior in the Jewish house of study but now (we would like to say) ev eKtcXpaiq. Verse 3a26 still recalls the Jewish house of learning (as the original situation): the Mr) yivov biipvxoq ev irpooevxv oov, ei carat rj ov ("Do not be double-minded in your prayer, doubting whether it will happen or not"), for which the example of Peter sinking in Matt 14:28-31 is adduced as a warning.37 The Georgian version interprets differently: "in this also you pupil is sternly instructed not to cause divisions27 but rather to reconcile those who are at odds.28 Verse 3b may possibly be understood in the same sense:29 the future wise person, when called on to judge, shall not make bad use of the office,30 and when required to set
20 Verse 2/Barn. 19.10b.
21 Kad' rjpepav is omitted from Doctrina, and is also absent from Epitome.
22 For this form of the aorist, cf. BDF, §76.1; BDR, §76.1 and (1).
23 Ek^tcZv rd irpoaojira means to make personal con tact with them, to appear before them (BAGD, s.v. eK^qreZv).
24 ToZq Xoyoiq avrwv eitavortraveaPai means to find rest in their words. The teacher appears as the sage whose words lead the pupil to clarity and inner peace. The motif is drawn from the sapiential tradi tion; cf. Sir 6:28; Matt 11:28; it is gnosticized in Gospel to the Hebrews (in Clement of Alexandria
Strom. 5.14, 96.3 [GCS15 2.389]; and 2.9, 45.5 [GCS3 2.137]), and still more strongly in Gos. Thom. Greek
2 (P. Oxy. 654.1; Fitzmyer, 516-17) and Coptic 2 (Leipoldt, 27); cf. also Corp. Herm. 9.10 (Nock,
27 H has mistakenly written 7rot9rjaeig. The correct ver sion is "Oi'qaetq, as the parallels show. For Optatus of Mileve Contra Parmenianum 1.21 (CSEL 26.23), see above, Introduction, §2b.
28 Eipqvevetv, factitive: BDF, 309 (1); BDR, §309 (2).
29 Verse 3b/Barn. 19.lie, 4c. In this vein, cf. Lev 19:5; Ps.-Phocyl. 9 (cf. Sib. Or. 2.61 P): Polycarp Phil. 6.1.
30 Kp'ivelv biKa'ucq: Deut 1:16; Prov 31:9.
31 Ov Xqpq Ttpoounrov eXey^cu erri irapcarTapctOLV (the parallels read ■napaTtTupa.Ti, as does Wengst,
Didache, 72, for the Didache): the infinitive follows without ware. See BDF, §391.4; BDR, §391 (8).
After iudica iuste, Doctrina reads: sciens quod tu iudicaberis. Non deprimes quemquam in casu suo
("Knowing that you will be judged. You shall not oppress anyone in his suit").
32 We read something similar as an admonition to presbyters in Polycarp Phil. 6.1.
33 Doctrina: nec dubitabis verum erit an non erit ("you shall not doubt whether it will be true or not").
Barn. 19.5a: ov p-q bvpvxqoqq, Trorepov earat rj ov.
Can. 13.2: Ev Trpooevxij vov pi] dvpvxrioeLq, rrorepov earat rj ov.
Epit. 10: ev irpooevxij oov pq bipvxqoqq.
For Constitutions, see above.
34 The warning against <5upvxict is common JewishChristian tradition: (Sir 1:28; T. Ash. 3.1-2); 1QH
4.14; Jas 1:8; 4:8; etc. But what is concretely intended in Did. 4.4?
1.100).
25 The idea that aytot refers to the Christians as a whole (so Flarnack, Lehre, 14; idem, "Prolegomena,"
54; Drews, "Apostellehre," 263) corresponds to the normal usage. It is charming to note how Can. 12.2 escapes from this dilemma: eKfrjrrjaetg <5e to ttpoawTtov aurov need' qpepav koc'l rout; Xonrovq ayiovq ("you shall seek his face by day as well as the rest of the saints"). Epit. 9 is similar.
26 Verse 3a/Barn. 19.12a. The text of Did. 4.3a may reveal a parallelismus membrorum (Schaff, Church
Manual, 96): ov iroiqoetq oxiopa, 35 Equally uncertain is the parallel in Hennas Vis.
3.4.3: bid rovq bipvxovq, Tovq btctXoyi^opevovq ev raZq KapbLacq avmv ei apa eoTtv raOra rj ovk eipqvevoetq be paxopevovq.
4.1-11 shall not doubt: whether the judgment of God will come upon all human beings according to their works."38 In light of the enigmatic expression in the Didache, one could think more precisely of the problem of the delay of the parousia. In that case the statement would be a warning not to give up hope in the coming of the Kyrios.39 But apart from the fact that such a warning would appear completely without preparation in the context of the Didache, it would have no meaning in the jfrre-Christian source we are positing. In context, only one the group within the limits of their own group, and in particular the typically Jewish demand for the greatest possible degree of charity (and thus concerning atti tudes toward the poor).42 Verse 5:43 pr) yivov Kpoq pev to Aafielv eKTeivuv Taq x^Zpaq,44 itpoq be to dovvac ovoirwv is, in form and content, a typical sapiential maxim; in particular it recalls Sir 4:31: pr) earco rj xeiP oov eKTeTapevr) eiq to AafieZv KOii ev m anobibovai ovveoTaXpevr) ("Do not let your hand be stretched out to receive and closed when it is time to give").45 The image in the final clause of the Didache formulation is not entirely clear: (Taq xeqoag) ovottolv probably means
"to withdraw (the hands)."46 The sense of the maxim—in both clauses—is clear in any case: Do not be free in tak ing and stingy in giving! interpretation seems probable:40 this sentence could refer to the scruples of a judge who does not dare to decide or regrets the decision that has been reached.41
Perhaps we can straighten the matter out as follows: in the sapiential tradition there existed a general warning against the temptation to doubt and to scrupulosity.
This general warning could be made concrete in differ ent ways. Here in Did. 4.4 (and in the original tractate), the warning is applied to the situation of a timid judge.
(How the Didachist may have understood the text, if he thought about it at all, remains an open question.)
■ 6 The next verse47 also breathes Jewish devotional almsgiving and the practice of donation to the poor: those who have acquired something in the right way
(through the work of their hands) should give to the poor because this serves to atone for their sins. The cor rect text, in my opinion, reads:48 eav exvq Sic!: tusv
/_ ■ 5-8 We continue within the accustomed milieu. In these verses the subject is the behavior of members of n. 31. Audet (Didache, 330) translates: "You shall not cease to ask about what will happen to you or not," and interprets: "This is the situation of the judge who, in the presence of the parties, begins to weigh the consequences that his judgment will have for himself."
41 "But can 7rorepov carat rj oil be interpreted in this way?" (Knopf, Lehre, 17).
42 The topic of charity was already discussed in Did.
1.5-6; the doublet occurs because of the composi tion: 1.5-6 is a passage by the Didachist (although the question whether the Didachist used given materials, and if so which ones, can remain open), while 4.5-8 is part of the tractate.
43 Verse 5/Barn. 19.9a.
44 Wengst, Didache, 72 (with Doctrina and Constitu tions): Tr)v xeipa.
45 The saying of the Lord in Acts 20:35 (cf. 1 Clem.
2.1) makes a different point.
46 BAGD, s.v.; Knopf, Lehre, 17: closing the hands to giving. Windisch, Barnabasbrief 401: holding one's hands together when giving. Cf. ovveoTraKuq Toiiq baKTvXovq in Lucian Timon 13 (Opera, ed. Macleod, eoTiv ("because of the double-minded, who dispute in their heart whether these things are so or not").
36 Epit. 10 is also referred to prayer, but there the obscure iroTepov eorcn rj oil is omitted.
37 Cf. Jas 1:6 and the section on bcpvxca in Hernias Man. 9.1: prjbev 6hue; biipvxbaVQ aiTijoaodaL tl
Trap a tov deov ("Be not at all double-minded about asking anything from God"). Further: pr) yLvou b'cpvxoq ev irpooevxrj oov paxapioq yap 6 pr) biaoraoag ("Be not double-minded in your prayer; for blessed is the one who does not doubt"), Ps.Ignatius Ad Heronem 7.1 (Funk and Diekamp, Patres apostolici, 2.230); "It is just as impossible that some one who is of divided heart should enter the holy place. Anyone who is doubtful in prayer becomes dark, and the angels are not in accord with him [or her]. Therefore at all times have undivided hearts in the Lord," Apoc. Elijah 24.5-12 (cf. Wolfgang
Schrage, Die Elia Apokalypse QSHRZ 5.3; Giitersloh:
Mohn, 1980] 238). Schaff (Church Manual, 175) also thought in connection with this passage of the com mandment that forbids hesitancy in prayer.
38 Harnack (Lehre, 15; "Prolegomena," 54 n. 9) refers the statement to the final judgment by God.
39 The quotation from an unknown source in 1 Clem.
23.3-4 and 2 Clem. 11.2-7 warns against biipvxca, which no longer expects the coming of the Kyrios.
40 There is a similar suggestion by Kleist, Didache, 156 1.315).
47 Verse 6/Barn. 19.10 (end).
48 Thus also Bihlmeyer, Apostolischen Vater, 3; and Wengst, Didache, 72.
Xetpuiv aov, buaeiq Avtpuolv apapTiuv aov,49 Alms cover sins and rescue from death.50 written.60 The ultimate consequence of this is that no individual continues to call anything his or her own pri vate property: Kai ovk epelq idiot eivoti. At this point the commandment of compassion and care for the neighbor has attained its sharpest and most consistent development.
■ 7-8b Verse 7 emphasizes generous giving of alms.51
The one who gives should neither hesitate beforehand52 nor grumble afterward.53 Instead, those who give should recall that their alms will be returned; in particular, they should think who it is who will repay54 their alms, namely,
God!55 Still, this little tractate on almsgiving has another surprise in store: in v. 856 the obligation to give alms is expanded to the maximum possible—even to the readi ness to surrender the right to own property. From one who is in need57 one dare not turn away.58 Instead, the pious should share everything with their "brothers and sisters"59—meaning fellow members of the religious com munity for whom this version of the tractate was
Excursus: Common Possessions The formulation recalls the Greek proverb "friends have everything in common."61 There can scarcely be any connection with the tradition of the (supposed) community of goods among the Pythagoreans.62 In fact it is questionable whether we should understand
Did. 4.8 in the sense of a demand for a "community of goods," or whether it would not be better to think of this as "a disposition of property in principle for 49 Awoecg AVTpuoiv is correct: cf. H, Canons: bog, 'Cva epyaorj eiq AuTpcoocv ("Give so that you might work for redemption") is a clarification in Constitutions
{Barnabas: epyaorj eiq AVTpwocv). Also purely a clarification is bog eiq a<peoiv in Epitome. Lietzmann (Didache, 7) conjectures: baoecg (eiq) Xvrpaolv (homoioteleuton). Drews ("Apostellehre," 264) ventured the conjecture bog eiq Avrpaoiv, and was followed by Klauser, Doctrina, 18; and Audet,
Didache, 230. It appears that baoecg was lacking in the source of Doctrina. The resulting text reads: Si habes per manus tuas redemptionem peccatorum non dubitaris dare ("If you have through your hands the redemption of sins, do not hesitate to give"). Thus the Latin combines vv. 6 and 7. This is certainly sec ondary. The reading given above is indeed hard, but comprehensible. In my opinion, conjectures are not necessary. Drews ("Apostellehre," 264) produces the artificial eav 'expq ("if you can"), with no comma after xeiP®v aov; the phrase bca tuv xetpcot' aov is made dependent on buoetg. The Life of Shenoute reads: "As long as you can, give to the poor, so that your many sins may be taken away."
50 Tob 4:10; 12:9; Sir 3:30; Dan 4:27 LXX; rabbinic examples in Str-B 2.561-62 and 4.554-55; Chris tian examples include 1 Pet 4:8; 2 Clem. 16.4;
Polycarp Phil. 10.2.
51 Verse 1/Barn. 19.10 (end).
52 Atora^eiv, as in Hermas Sim. 5.4.3. On this subject, cf. Prov 3:28; Ps.-Phocyl. 22 (cf. Sib. Or. 2.78*);
Hermas Sim. 9.24.2.
53 royyv^eiv is used somewhat differently here than yoyyvoog in Did. 3.6. In the same vein: 1 Clem. 2.7.
54 AuTccTToboT-qq is a rare word, absent from secular Greek usage, and found in the Greek OT only in Jer
28:56 Symmachus; cf. BAGD, s.v. The word appears here and in the parallels in Barnabas, Canons, and Constitutions. It is typical of the language of the trac tate. Doctrina has (huius mercedis bonus) redditor.
Lampe notes at this point John Chrysostom Horn.
22.2 In Hebr. {PG 63.156), and Thalassius Centuriae
1.63 {PG 91.1433B).
55 6 (H reads 17) avTairoboTpq. In this regard, cf. Sir 12:2; Tob 4:14; T. Zeb. 6.6; 8.1-3; Luke 14:14;
2 Clem. 20.4.
56 Verse 8a has no parallel in Barnabas', v. 8b is paral leled by Barn. 19.8.
57 Tov evbeopevov in H; the article is absent in Canons, Epitome {evbeovpevov), Constitutions, and Wengst, Didache, 72.
58 Cf. 5.2: dirooTpe<p6pevoL tov evbeopevov. Sir 4:5: d7ro beopevov pr) bnrooTpefijg 6<pdaAp6v ("Do not avert your eye from the needy"). Cf. also Prov 3:27.
59 Barnabas has rw irApaLov oov.
60 Audet, Didache, 332-33. Audet believed he could locate this fraternite in the Jewish anawim (p. 333).
61 According to Timaeus in Diogenes Laertius Lives 8.10 (Hicks, 2.328), Pythagoras was the first to shape this proverb: elite re itpuToq, ag <pr)oi
Tipacoq, Kocva ra tpLAav eivai ("According to Timaeus, he was the first to say 'friends have all things in common'"). Cf. also Plato Rep. 4.424A
(Burnet); 5.449C; Aristotle Nicomachean Ethics 9.11.1159b.31 (Bekker); 10.8.1168b.7-8; Cicero De officiis 1.16.51 (Atzert, 18); Philo Abr. 235; Ps. -Clem.
Rec. 10.5.6 (GCS 2.327); Iamblicus Vita Pythagorica 30.168 (Deubner, 94).
62 Porphyry Vita Pythagorica 20 (des Places, 45): ovtol be Kai rag ovaiaq Kocvaq ehevro ktA. ("They made their possessions common, etc.") 63 Gerhard Schneider, Die Apostelgeschichte (2 vols.;
HThK 5.1-2; Freiburg: Herder, 1980) 1.291.
Schneider continues: "it would happen from time to time that there would be a transfer of property for
4.1-11 the benefit of the community"—to adopt Gerhard Schneider's phrase describing the conditions in the primitive community at Jerusalem.63 The starting point for whatever demand we may read in the Didache was, in any case, the Old Testament and Jewish tradition, which emphasized responsibility for ■ 8c Verse 8c presents reasons, after the fact, for what has just been commanded, in the form of a qal-wahomer conclusion: ei yap ev rq> adavarcc kolvuvol core, iroou peaXXov ev rolq dvr)Tolqf8 To adavarov is the immor tal, eternal, heavenly good, while to dvr\Tov is the good that is mortal, earthly, and passing.69 One day they will share in the heavenly goods! In accordance with this great gift, the lesser can also be expected: that they now already have earthly goods in common.70 the neighbor in need. This motive has been raised in the tractate to encompass limitless benevolence—even to the point of renouncing one's right to private prop erty.64 There is no need to suppose an influence from the Essene tradition65 on this tractate. Nor, obviously, was there any thought in the original preor nonChristian tractate of the primitive Christian commu nity as depicted in Acts 2:44-45; 4:32-37.66 It is difficult to say how the Didachist understood the text of the tractate. The prescriptions he gives later, in chaps. 12-13, point in any case to an almost matterof-fact joy in giving and readiness to sacrifice within the group (now with a Christian motive), an attitude by which the individual member achieved social secu rity.67 Hereafter the Didachist gives no further atten tion to the problem of private property in his own remarks.
To this point (4.1-8), we have found ourselves, so to speak, in the realm of "community life." Now (vv. 9-11), the parenesis turns to the olkoq. The following admoni tions have to do with correct behavior in the household.
What we read in these verses is a kind of "household code."
■ 9 Verse 971 begins with the duties of the paternal head of the household toward his own children. The warning first expressed, not to withdraw ("withhold one's hand") the benefit of those in need."
64 One should note that here the renunciation of property is not demanded on eschatological grounds (as it was of the disciples in the Jesus tradi tion).
65 IQS 1.11-12; 5.2; 6.2-3, 19-20; 7.6-10; Josephus Bell. 2.122; Ant. 18.20; Philo Omn. prob. lib. 77. By contrast, CD is familiar with private property (at least for one part of the community): 14.12-17. For the whole subject, see Braun, Qumran, 1.42-43, immortal soul in contrast to the mortal body:
Plutarch Moralia 960B (Helmbold, 12.324); Diogn.
6.8; this is hermetically interpreted in Corp. Herrn.
1.15 (Nock and Festugiere, 1.11). In Philo Rer. div. her. 265, we read of the contrast between the human vovq and the divine Ttvedpa. Closest to our passage is the (apocalyptic) contrast in 1 Cor
15:53-54 (dvprov — adavaaia).
70 Barnabas has as contrast to cupBaprov — to:
(fidaprd, which may be original. While Didache (Barnabas) and Canons agree in contrasting "mor tal/immortal" (Life ofShenoute has a contrast between "passing things" and "eternal [goods]"),
Epitome reads ei yap ev tus Bavdroi kolvoivol eare, 143-49.
66 For the problems in Acts, cf. Ernst Haenchen, Die Apostelgeschichte (7th ed.; KEK 3; Gottingen:
Vandenhoeck & Ruprecht, 1977) 191-93, 226-28 (ET: The Acts of the Apostles [Oxford: Blackwell,
TToaa pdXXov ev rolq dvpTolq ("If you are partners in death, how much more should you be sharers in things mortal"); Doctrina (apparently) supports this:
Si enim mortalities socii sumus . . . ("if we are sharers in things mortal. . ."). Giet ("Enseignement," 233) suggests that ev tu> davdro) may be original. But Schlecht's conjecture (Doctrina, 110), si enim in immortalities ("if in things immortal"), has much in its favor, and the expression in Epitome may well be an arbitrary alteration.
71 Verse 9/jBarn. 19.5c.
1971] 192, 230-35); Hans Conzelmann, Die Apostelgeschichte (2d ed.; HNT 7; Gottingen:
Vandenhoeck & Ruprecht, 1972) 37, 44-45 (ET:
Acts of the Apostles [Hermeneia; Philadelphia:
Fortress Press, 1987] 23-24, 36); Schneider, Apostelgeschichte, 1.283-88, 362-68.
67 From these passages one gets the impression that anyone who belonged to the group, i.e., the church, acquired a certain measure of social security through the solidarity of the group. Cf. the remarks of Wengst, Didache, 35.
68 A similar conclusion, although in a different con text, is found in Rom 15:27.
69 The contrasting of dvrjToq and dildvaroq was com mon, of course. Cf. BAGD, s.v. dvpToq. In the most general sense: Dio Chrysostom 37.30 (Lamar
Crosby, 4.28); Josephus Ant. 11.56; regarding the
account that his slaves (if he treats them badly) will become bitter and will lose their reverence for the God in whom he and they believe.84 The author of the text is probably thinking of household slaves and presumes that master and slave belong to the same cult; that is, the original reference was probably to Jewish or (more like from one's own children,72 includes more than what it expressly says, namely, the acceptance of responsibility for them and their ircndeLO. ("upbringing, education").
The principal duty of ircudeLa. is formulated in the sub sequent demand: from their youth onward, children73 are to be brought up in the fear of God.74 The admoni tion to fear God (or the people who are God's represen tatives) is one of the fixed elements among the instructions in the so-called household code in our con text.75 What is required of the father in the Didache is regarded by Polycarp (Phil. 4.2) as the educational duty of the mother,76 and is formulated generally in 1 Clem.
21.6.77 Motifs from common Hellenistic morality will have been as influential here78 as the Old Testament/
Jewish commandment of D'nbtf PKT or nBT ("fear of ly) gentile slaves who had become "God-fearers" or pros elytes and thenceforth shared the religion of their owners. At the Christian level, the thought is already of the Christian oli<oq: the slaves worship the Kyrios Jesus as their Lord. The owners' religion, which the slaves have also accepted, will become unworthy of belief if the master treats the slaves badly.
The next clause (v. 10c) is difficult to imagine within the presumed Jewish source; if we do not want to give it a completely forced interpretation, it must presuppose some Christian ideas: ov yap epxtTca (sc. 6 fieoq) Kara irpoouTTOP KaXeoou, aAA' ep'ovq to npevpa rjToipaoev.
This sounds like a Christian addition, and since the pas sage is also transmitted in Doctrina and Barnabas,85 we must suppose that the recensions of the tractate behind
Barnabas on the one hand, and Doctrina and Didache on God" or "fear of the Lord") in the sense found in the wisdom tradition.79
■ 10 The next verse80 turns to obligations toward slaves.
The master is urged not to treat his male and female slaves harshly.81 This prohibition is grounded by: ppirore ov pr)82 (pofiyj{)r)oovTa.L top 67t' apcpoTepocq deop.s$ The master should consider that his slaves believe and hope in the same God as he; also, the master must take into the other, had already undergone Christian redaction86
72 For the meaning of the metaphor tt)p \clpa onto s.v. lUKpia. Doctrina: in ira tua non imperabis ("you shall not give a command in your anger").
82 For prjiroTe ov prj, cf. BDF, §370 (4); BDR. §370 (6):
"So that they may not lose their fear."
83 Doctrina has changed the meaning slightly: timeat utrumque dominum et te ("Let him fear both the Lord and you").
84 Here there is a certain kinship between the Didache, on the one hand, and the household codes in Colossians and Ephesians, on the other. Cf. Col 4:1:
(ol Kvptoi) elboTeq otl Kai vpelq excre Kvpiov ev ovpapq ("for you know that you have a Master in heaven"); Eph 6:9 (ol Kvpioi) eiboreq otl Kai avtup
Kai vpup 6 Kvpibq cotlp Ip ovpavolq Kai irpoounoXipppia ovk cotlp Trap' avTU ("for you know that both of you have the same Master in heaven, and with him there is no partiality"). Of course this is not sufficient for us to suppose that there is a liter ary relationship. For the parallel in Lactantius Inst.
Epit. 59(64).3 (CSEL 19.744), see above, TLVoq alpciv, see BAGD, s.v. alp a, and such English expressions as "withdraw from someone," "leave someone in the lurch."
73 Wengst (Didache, 72) has (StSaijetg) ainovc (with Doctrina, Epitome, and Constitutions). This can scarcely be right.
74 Cf. Ps 33:12, bevre, T6Kva, dcKomare pov <poj3op Kvplov <5t<5a£co vpaq ("Come listen to me, children; I shall teach you fear of the Lord").
75 1 Pet 2:17 (top deor (pofielode); 1 Clem. 21.6; Polycarp Phil. 4.2; also Eph 5:21; 6:5; Col 3:22.
76 Kai rd Texva iraLbeveLP Tr)p Trcudelap tov <pof3ov tov deov ("To educate children in the fear of the Lord").
77 Tovq veovq iraLbevoapep tt)p iraLbeLar tov <po(3ov tov deov ("Let us teach the young the lesson of fear of the Lord").
78 Horst R. Balz, "<po(3ea ktXTDNT 9 (1974) 193-94.
79 On this, see Joachim Wanke, "<po/3eu ktX.," TDNT 9 (1974) 202-3. Cf. esp., as well, the Testaments of the Twelve Patriarchs (Balz, "<po(3eo) ktX.," TDNT 9
[1974] 205-6).
80 Verse 10/Barn. 19.7c.
Introduction, §2b.
85 Barnabas even reads otl ovk rjXdcp, which insinuates Christian ideas still more strongly. In Epitome the passage that would correspond to Did. 4.10-11 is missing.
86 See above, Introduction, §6b.
87 In this respect it is striking that in Barnabas and 81 Ep ircKpia eiardooeLP tlpl means telling someone in an angry manner to do something. See BAGD,
4.1-11 (if only superficially).87 vEpxeToa can, but does not nec essarily, refer to the parousia of the Kyrios (cf. the aorist tense in Barnabas)] or is the reference in the Didache also to the first coming of Jesus? He comes, or came, in fact, not Kara npoouTrop KdXeoou; that is (in context), his sav ing call, through which people are invited into the church,88 is not limited by the social boundaries of this world. He calls both free and slave into his service, and so to salvation.89 He was sent to call e<p' o'ix; to Tipevpa rjToipaoep. The syntax and meaning of this clause are uncertain. One may90 resolve it either as: aAA' epx^Tat
67ri rovTovg, ovg to irpevpa pTolpaaep,91 in which case it means that the Kyrios comes (without regard for social station) to those whom the Pneuma (subject) has pre pared for his coming; or one may resolve it as ctAAd
(epxerai) KoeXeZp Tovrovg, e<p' ovg to ttpevpa rjToipaaep,92 in which case deog is to be considered the subject and Ttpevpa the object, and the clause intends to say that God comes to call those for whom God has pre pared the Spirit as the eschatological saving gift.93 In both cases predestinarian motifs underlie the text. In the first, the elect are prepared for salvation by the Spirit
(,spiritus est causa salutis), and in the second instance the Spirit is given as eschatological gift to the elect (.spiritus est donum salutis).94 In any case the emphatically solemn rhetoric is intended, in context, to make clear that, com pared to the salvation mediated by the Spirit, or com pared to the Spirit as saving gift, all social distinctions lose their meaning. From this point of view (and on the basis of the specifically Christian and eschatological motivation) still another admonition to the slave owner follows: not to treat one's slaves with bitterness.95
■ 11 Verse ll96 is addressed, then,97 to the slaves; it holds up to them their duties with respect to their owners.
The content of the admonition is conventional (in the framework of the household code tradition): slaves should be subject98 to their99 owners, and this is given a religious motivation: in the earthly kyrios the slave encounters the type of the heavenly Kyrios, namely,
God.100 The hendiadys ep aiax^V Kai pofiv ("with respect and reverence") represents another conventional motif of the household code tradition.101
/- 93 It could also be naXeiv Tovrovq, ovg -npoupLoev ("to call those whom he predestined"); cf. Rom 8:29-30.
94 Rordorf and Tuilier (Doctrine, 163 n. 5) impute a Qumran influence, and refer to IQS 4.26 and Didache there is no change of subject: it remains
Deoq, so that in what follows divinity is implicitly predicated of Jesus. In Doctrina, dominus is the subject.
88 KaXelv here refers to the eschatological call, as often in the NT and the Apostolic Fathers: Barn.
5.9; 14.7; 19.7; 1 Clem. 32.4; 57.4; 59.2; 65.2; 2 Clem.
1.2, 8; 2.4, 7; 5.1; 9.4, 5; 10.1; Hermas Sim. 8.1.1; 9.14.5.
89 Kara TrpooaTrov here does not refer to personal presence (Acts 25:16; 2 Cor 10:1; Gal 2:11; Barn.
71 Benj. 8.2.
95 The doublet of the reasoning (priiroTe ov pi] <pojipd'qaovTai . . . and ov yap epycrac . . .) also speaks for the supposition that in v. 10c we have an accre tion, from the tradition-historical standpoint, namely, a later Christian interpolation; it is, how ever, predidachistic, as the parallels show.
96 Verse 11/Barn. 19.7b.
97 Paired and reciprocal parenesis is part of the style of the household codes.
98 Cf. Col 3:22-25; Eph 6:5-8; 1 Pet 2:18-25; 1 Tim 6:1-2; Titus 2:9-10; Ignatius Poly. 4.3.
99 H reads: rolq kvp'lolc -qpusv [sic], Bryennios {Aibaxv, 22) emended: vpav, which is generally accepted.
100 For this idea (although without the use of the term rv-Kog), cf. Col 3:22-23; Eph 6:5.
101 See on v. 9 above.
15.1; Polycarp Phil. 3.2), but is used in the sense of "preferential"; cf. BAGD, s.v. (Ov) Kara irpoauirop corresponds to "impartial," in context: without regard for social status.
90 Cf. Knopf, Lehre, 19.
91 It is thus interpreted, e.g., by Bauer (BAGD, s.v. eTOLpa^evp); Harnack, Lehre, 16; Jacquier, Doctrine,
116; Kleist, Didache, 18; Audet, Didache, 338-39; Wengst, Didache, 75.
92 This is the interpretation of Rordorf and Tuilier, Doctrine, 163. Doctrina: sed in quibus spiritum invenit
(f2 has added humilem above the line, more specifi cally above the word invenit).
Ill
g. Epilogue of the "Way of Life" (4.12-14) 12 You shall hate all wickedness and all that is not pleasing to the Lord.
13 You shall not abandon the commandments of the Lord but shall keep what you have received, without adding or subtracting any thing.
14 In the assembly you shall confess your faults, and you shall not approach with a bad con science to make your prayer. This is the way to life. not pleasing to the Lord").5 This summarizes and emphasizes the consistent keeping of the command ments.6
Analysis In principle the listing of the commandments of the "way of life" ends with v. 11. What follows in vv. 12-14 looks back over the completed list: v. 12 summarizes the evToXai (commandments) in the most general way; v. 13 warns against neglecting or changing the command ments as handed down; v. 14 orders confession before the assembled community as a purification before prayer (in common). All these injunctions have the char acter of an epilogue. Finally, v. 14c brings the subscription which concludes the expositio viae vitae.1
Comment ■ 13 The verse7 continues: ov pp eyKaraXlnriq eproXaq Kvpiov. The evroXai Kvpiov are the commandments and admonitions quoted in what has gone before.8 'EPToXaq eyKaraXeineLP means to neglect the (given) command ments. Contrasted to this is q>vXaooeiP be a napeAafieq, to keep the commandments that have been received.9
But it is also part of (pvXaooetP to preserve the com mandments received from changes and falsifications, hence ppre 7tpooTcdslq ppre atpaipup, a rule with an extensive history that appears in a wide variety of mean ings.10 In this passage Deut 4:2 is probably the model: ov npooftpoeTe irpoq to prjpa, o eyu epreAXopat vplp, Kai
■ 12 The warning against any kind of hypocrisy2 can, in the overall context of the concluding parenesis, only mean that one should guard against every kind of sin;3 the commandments listed in what has preceded must be carried out. Thus the subsequent warning (rearranged in Barnabas)4 is to be understood in the same sense:
(inarioetq) nap o prj apeorop m avplui ("hate all that is ovk a<peXelre an avrov- <pvAdooeode rag eproXaq
Kvpiov tov deov vpup, ooa eybt ePTeXXopat vplv oppepop ("You must neither add anything to what I com mand you nor take away anything from it, but keep the 1 Epit. 11 has the material corresponding to Did.
4.12-14 in a different arrangement.
2 The parallel in Barn. 19.2-3 is in a different con text.
5 Wengst, Didache, 74: rw dew ov noipaeLg (for dew cf.
Barnabas and Doctrina; for voipaeiq, Doctrina and Apostolic Constitutions).
6 Cf. Deut 6:17-18: <pvAaoou>v ipvAa^rj rag evroXac; Kvpiov tov tieoi) oov . . . nai trotpaetg to apecnov
Kai to KaXov evavTtov Kvpiov tov deov vptip ("Surely you shall keep the commandments of the Lord your God . . . and you shall do what is pleasing and good before the Lord your God"). Cf. Deut
3 The word is used analogously to LXX vnoKpwriq = cpn; cf. Audet, Didache, 344; Rordorf and Tuilier,
Doctrine, 164-65 n. 2; for the LXX usage, see U.
Wilckens, "vnoKpiuopaL," TDNT 8 (1972) 563-64; and this commentary at Did. 2.6. Wilckens postu lates (p. 569) for Did. 4.12: "But the sense of 'dis sembling, hypocrisy,' is also found," which is inconsistent. I am not able to recognize any relation ship to Qumran (so Rordorf and Tuilier, Doctrine,
12:25, 28; 13:19; more distantly Wis 9:10-11.
7 Barn. 9.2 (end) and lib. Verse 13a has been omit ted in Doctrina.
8 Knopf, Lehre, 19.
9 For this manner of expression cf., remotely, 1 Tim 1:12, 14 {-KapadpKT]).
164-65 n. 2). But the reference (ibid.) to 2 Enoch 61.1 is correct (in both recensions; Gottlieb N.
Bonwetsch, Die Bucher der Geheimnisse Henochs [TU 44.2; Leipzig: Hinrichs, 1922] 51 and 100).
4 See n. 2 above.
10 The extensive history of the formula or rule and its many meanings were given by Willem C. van Unnik,
"De la Regie Mpre irpoodeivaL ppre oupeXelv dans
4.12-14 commandments of the Lord your God with which I am charging you today").* 11 For similar formulations cf. Deut
That very probably means that the commandments that have been listed serve as an aid to examination of con science for confessio and conversio. Only after completing a confession of sins (and the repentance it involves) can and may the sinner join in the common15 prayer (v.
13:1; Jer 26:2 (33:2 LXX); Prov 30:5-6 LXX; 1 Enoch 104.10-13; Ep. Arist. 310-11 (SC 89.232, 234); Josephus
Ant. 1.17; Ap. 1.42; Rev 22:18b, 19, and so on.12 Of course it is precisely the pious person who takes the commandments seriously, as here demanded, who will know when they are imperfectly fulfilled.
14b)16 without being accused by an "evil" conscience (i.e., without ovveibpoLq Trovrjpa).17
The final statement, which has the character of a subscriptio, avrr) earlv r) o56q rrjq farjq (v. 14c),18 marks the In that case (v. 14)13 such a person should confess his or her sins (e^opoXoYqorj ra Tt<xpaTCTu>paT(x aov) pub licly, before the assembled community (ev eKKXrjaLq).14 end of the expositio viae vitae.19 l'histoire du Canon," VC 3 (1949) 1-36.
11 "The usage in Barnabas and the Didache goes directly back to Deuteronomy" (van Unnik, "Regie,"
35).
12 Cf. the rich material and its history in van Unnik, "Regie." The formula is found in Epit. 11, and returns twice in the Canons of the Apostles, at Can.
14.3 (<pvAd£et.g a irapeAa/3eg, ppre ixpoadeig ppre ixpcnpdiv ["Guard what you have received, neither adding to it nor taking from it"]) and in Can. 30
(ipvAatjca rag evroAag p.pdev a<pcapovvTag rj TtpooTL&evTag ev tu> ovopan tov KvpLov ppav, a t) So£a eig rovg alwvag, dppv ["to guard the command ments, neither taking away nor adding anything, in the name of our Lord, to whom be glory forever.
Amen."]). I suspect that the formula was removed from its original context by the compiler of the source for Canons and Epitome (which was quite logi cal as far as the material was concerned) and that it was then placed at the end of the book (Epit. 11 and Can. 14.3). The compiler of the Canons then repeat ed the formula in a different form in chap. 30.
13 Barn. 19.12b.
14 Ev eKKAr/oiq is lacking in Barnabas and Epitome (the whole first sentence is missing from Doctrina), and probably does not come from the source (so also
Knopf, Lehre, 19) but is an addition by the Didachist (Harnack, Lehre, 17). Constitutions also lacks ev eK/cArjoxq. The Constitutor apparently no longer thinks of a public confession before the assembled community. Here, in Did. 4.14, exxArjata is the indi vidual community, differently from the traditional passages in 9.4 and 10.5. See Knopf, Lehre, 27. The suggestions of Peterson ("Probleme," 150) are fan tastic.
15 I consider it highly improbable that ixpooevxr) refers to private prayer (so Drews, "Apostellehre," 265). Cf.
Knopf, Lehre, 19: "Ilpooevxv is probably prayer in common with the community, scarcely individual prayer in one's chamber, in spite of aov." See
Rordorf and Tuilier, Doctrine, 69 n. 1 ("without any doubt").
16 The thought here is of individual confessions coram ecclesia (cf. Knopf, Lehre, 19). But Poschmann
(Paenitentia secunda, 90) interpreted this differently.
According to him "confession in this general sense is to be understood as a common prayer for forgive ness of sins, somewhat like the later Confiteor." In 14.1 it is the Didachist who speaks.
17 Cf. Heb 10:22; Hermas Man. 3.4.
18 Barnabas: rj 68og tov (pwrog.
19 With this "subscriptio" the text of Epitome concludes.
See above, Introduction, §6a.